souls when deceased, as well as those of their ancestors; this on the condition, however, that the abbey and convent should sustain twenty-two poor persons within the abbey for the good of the same souls. Thirteen years before, the same patron had bestowed upon the establishment the manor of Brompton-upon-Swale, valued at £10 3s. 4d. yearly"*. sunshine. The abbot's private entrance into the church was by a doorway, yet remaining, into the north aisle of the nave. To compensate, however, for the darkness of his lodgings, he had a pleasant garden open to the morning sun, with a beautiful solarium (or summer-house) highly adorned with Gothie groinings at the north-east angle. "But, to atone for all these deformities in architecture, many of the decorations of this house are extremely elegant. Among these, the first place is due to the great window of the refectory, of which the beauties are better described by the pencil than the pen. This, with the groined vault beneath, appears to be of the reign of Henry III. North-west from this are several fine apartments contemporary, as appears, with the foundation; but the whole line of wall, having been placed on the shelving bank of the Swale, has long been gradually detaching itself from the adjoining parts, and threatens in no long period to destroy one of the best features of the place. On the best side of the imperfect cloister-court is a circular doorway, which displays the fantastic taste of Norman enrichments in perfection. A cluster of round columns, with variously adorned capitals, is surmounted by a double moulded arch, The abbey, dedicated to St. Agatha, was founded for Premonstratensian canons, who lived according to the rule of St. Austin, as reformed by St. Norbert, a German nobleman, afterwards bishop of Magdebourg; who established the society, about the year 1120, at Premonstratum, or Premonstre, in the diocese of Laon, in Picardy; and who, to quote Mosheim, "employed his most zealous efforts to renew, in its primitive severity, the discipline of the regular canons; which was extremely relaxed in some places, and totally abolished in others." They were also called "white canons" from their habit, which was a white cassock, with a white rochet over it, a long white cloak, and white cap. They were brought into this country shortly after A.D. 1140, and settled first at Newhouse, in Lincolnshire. They had in England a conservator of their privileges, but were often visited by their superiors at Pre-embossed with cats' heads hanging out their monstre; under whose jurisdiction they continued till A.D. 1512, when they were exempted from it by the bull of Pope Julius II., confirmed by Henry VIII.; and the superiority of all the houses of this order in England and Wales was given to the abbot of Welbeck, in Nottinghamshire; an abbey for Premonstratensian canons, in honour of St. James, founded A.D. 1153, by Thomas le Flemargh. There were about thirtyfive Premonstratensian houses in England. In the 26th Henry VIII. the annual revenues of the abbey amounted to £188 16s. 2d. The site was granted, in the 4th and 5th of Philip and Mary, to Ralph Gower, and, in the 14th Elizabeth, to John Stanhope. "By the landscape-painter and the man of taste, the ruins of this house, combined with the scene around them, have never been contemplated without delight. But admiration and rapture are very unobserving qualities; and it has never hitherto been attended to, that this house, though its several parts are elaborate and ornamental, has been planned with a neglect of symmetry and proportion which might have become an architect of Laputa. Of the refectory-a noble room, nearly 100 feet long, with a groined apartment below-every angle is either greater or less than a right angle. Of the cloister-court, contrary to every other example, there have been only two entire sides, each of which has an obtuse angle. From these again the entire outline of the church reels to the west; and, though the chapter-house is a rectangle, the vestry is a trapezium (or foursided figure, the sides of which are neither equal in length nor parallel). Once more of the terminations of the north and south aisles eastward, one has extended several yards beyond the other; the choir also is elongated out of all proportion. The abbot's lodgings, instead of occupying their usual situation-to the south-east of the choirand of being connected with the east end of the cloister-court, are here most injudiciously placed to the north of the church; and therefore deprived, by the great elevation of the latter, of warmth and • Dugdale. : tongues, which are curled at the extremities. It may be well, before concluding these remarks on the abbey of Easby, to advert a little more fully to the order founded by Norbert, which spread throughout Europe with amazing velocity, and the opulence of which very soon marvellously increased. At first the order was so poor that they had nothing which they could call their own except an ass, which carried the wood cut down every morning, and sent to Laon to purchase bread. By degrees, however, riches flowed in thirty years after its foundation they possessed 100 abbeys in France and Germany: ultimately 1,000 abbeys, 300 provostships, many priories, and upwards of 500 nunneries, were attached to them. The consequence was, property proved their ruin, and the vices which, to an awful extent, disgraced the monasteries some three or four hundred years ago, revelled amongst the monks and nuns of the order of Premonstre. In visiting the ruins of those once splendid edifices raised, as it was professed, for the glory of God -how depressing is the reflection that they were too often turned into abodes for the indulgence of the vilest passions, and the gratification of the most ungodly and unchaste desires! RIEVAULX ABBEY, YORKSHIRE.-THE TIANS. CISTER Situated in a valley, with only a few scattered cottages near, there is about it a solemn stillness and quietness which makes it the more attractive. It was founded in 1181, by sir Walter Espec with Adelina his wife, whose only child, a son, was killed by a fall from a horse at Kirkham; and who came to the determination, having now no heir, to devote the greater part of his possessions to the use of the church, by the advice of his uncle William, rector of Gartoux. Sir W. Espec also founded a priory at Kirkham, dedicated to the Holy Trinity, and situated in a pleasant valley, watered by the river Derwent, the fine Gothic tower of which, covered with ivy, was blown down in 1784; and also another abbey, dedicated to the virgin Mary, at Warden, in Bedfordshire. "In the reign of Henry I.," says Burton, "flourished St. Bernard, abbot of Clareval, a man full of devotion and chief of many monks; some of whom he sent into England about A.D. 1128, the twenty-eighth of Henry the first, who were honourably received by both king and kingdom, and particularly by sir Walter L'Espee, who, about A.D. 1131, allotted to some of them a solitary place in Blakemore, near Hamelac, now Helmsley, surrounded by steep hills, and covered with wood and ling, near the angles of three different vales, with each a rivulet running through them, that passing by where the abbey was built being called Rie, whence this vale took its name; and this religious house was thence called the abbey of Rieval. The descent of this valley reaches chiefly from north to south. Here William the first abbot-one of those monks sent by St. Bernard, a man of great virtue and excellent memory-began the building of the monastery, dedicating it to the virgin Mary, which the said Walter L'Espec amply endowed." throughout the globe." Mosheim speaks of him as a man "whose zeal was ardent beyond all expression, and whose influence and authority were equal to his zeal." Milner states him to have been a strong inveigher against the vices of the popes, and the various evils of their ecclesiastical administration, even while he strictly contended for the supremacy of the papal see*. The Cistertians dedicated themselves to a contemplative life, their rules being adopted from the Benedictines. They freed themselves from the jurisdiction of the bishop, and formed a spiritual republic; the body was governed by a council, consisting of the abbot of Clairvaux as president, the abbots of La Ferte, Pontigne, and Morimond, and twenty other definitores, under the superintendence of the pope. At The Cistertians performed their devotions seven times within twenty-four hours-the nocturnal at two in the morning, matins at six, tierce at nine, the sexte at twelve, none at three, P.M., vespers at six, compline at seven; at eight they retired to rest, and slept till two. If they chose they might go to bed again after the nocturnal service; but after matins they were not allowed to do so. the tolling of the bell for prayers, all other business was suspended. Those employed abroad on the business of the house were specially recommended to divine protection. They walked out two and two, as a guard on their conduct, to prompt them to good thoughts, and furnish them with a witness of their behaviour. Every day in lent they fasted till six, P.M.; they slackened their refreshments, allowed less time for sleep, and spent more in devotion; but they were not permitted to go into voluntary austerities without special leave from the superior. They did not converse during meals, but listened to the scripPope Alexander the third took Rievaulx under tures read at the time. The readers, waiters, his immediate protection by a bull dated A.D. cooks, &c., dined after the rest had finished. 1160, enjoining that the Cistertian order should Those sent abroad and expected to return at night there continue for ever; and Alexander the fourth were forbidden to eat till they returned. extended their privileges. At the suppression of compline, solemnly sung, concluded with this the monasteries there were an abbot and twenty-verse, "Set a watch, O Lord, before my mouth, three monks. It may be interesting to the reader to give some particulars respecting the Cistertian order a name obtained from the original convent Citeaux, near Dijon, in the diocese of Chalons; where the order was formed in 1099, by Robert, abbot of Moleme, in Burgundy. About 1199 they were possessed of 1800 rich abbeys in different countries. Before the reformation many of their abbeys had ceased to exist, and during the period of the French revolution they were reduced to a very few convents in Spain, Poland, the Austrian dominions, and the Saxon part of Upper Lusatia. The order was chiefly indebted to St. Bernard of Clairvaux for their prosperity. Descended of a noble family in Burgundy, he was born at Fountaine, a village of Burgundy, A.D. 1091-in 1113 he entered the monastery at Citeaux, and two years afterwards was made abbot of Clairvaux. He lived in an austere manner, and his eloquence was most inspiring. To him Innocent II. owed his right of investiture in Germany, and he educated Eugenius III. He refused all further promotion, his exertions being always devoted to the extension of Christian principles. Luther, in writing of him, says, "If there ever has been a pious monk who feared God, it was St. Bernard, whom alone I hold in much higher esteem than all other monks and priests The and keep the door of my lips." They slept in one large room in separate beds, consisting of a small blanket, rug, and pillow. For small faults they were excluded the public table, and for greater they were debarred religious communion and attendance at chapel. Incorrigible criminals were expelled; but a penitent was again admitted on condition of losing his seniority, and being placed the last in the convent. Every monk had two coats and two cowls, and, when they had new clothes, their old ones were given to the poor. The superior dined alone. To banish idleness the monks, in addition to prayer and the reading of religious works, instructed youth in reading, writing, and cyphering, in the doctrines of Christianity, in manual labours, including mechanics of every kind. How different is all this from the spirit of the gospel, which, while it does not for a moment (how could it?) encourage laxness, sets forth the liberty wherewith Christ has made his people free. For ever be had in remembrance-in revered remembrance-the names of those who, even unto blood, sealed their testimony to the glorious doctrines of the reformation-I would rather say the doctrines of the inspired word of the Almighty. Milner, cent. xil. A lengthened account of St. Bernard will be found in The church and the refectory are the principal | command of Louis-le-Debonnaire, or Ludovicus portions remaining of Rievaulx abbey. The whole Pius, son of Charles the great, in the reign of length of the building is supposed to have been Biorno III., where he laboured with remarkable about 355 feet in length; the choir being 144 feet success. A great many of the Swedish nobility long, and 63 wide; the transept 118 feet long, were converted to Christianity: he baptized the and 33 wide. The abbey has been in the posses-people by hundreds; among whom were Biorno sion of the Duncombe family since A.D. 1695; by one of whom a splendid terrace, overlooking the romantic ruins, has been constructed on the neighbouring hill, and whose splendid mansion near Helmsley is an object of great interest. RELIGION IN OTHER LANDS. No. V. SWEDEN. PAGANISM-INTRODUCTION AND PRO GRESS OF CHRISTIANITY. THE ancient religion of the Scandinavian nations, Sweden, Denmark, and Norway, was paganism in a most humiliating form, though their early history is wrapped up in much doubt and uncertainty. Hertha, or mother earth, however, seems to have been the chief object of their worship, whose orgies were celebrated with very dark and mysterious rites. Their temples were consecrated groves; the invisible symbol covered with a thick curtain, was adored in a sacred wood, in an island, by some supposed to have been the isle of Rugen, the inhabitants of which are represented by Mosheim as in reality no more than a band of robbers and pirates; by others Zealand, or more probably Heligoland. On high occasions the covered statue was carried about with great festivities to several districts, in a chariot drawn by cows, which the priests alone were permitted to touch. The sacred car, with its curtains, were purified in a consecrated lake; the slaves who performed the office being drowned in its waters, that they might not reveal what they had seen, and that the worshippers might be filled with greater awe from this circumstance. Human sacrifices were by no means uncommon. Prisoners taken in war were offered to Mars, whom they revered as the most powerful of the gods. There is something so degrading in pagan worship, and so revolting to the human mind at all in an enlightened state, that it were as disgusting as needless to enter into specific details of the characters of those imaginary beings who became the object, of worship, that a specification of the deities worshipped in Scandinavia are purposely left out. No good could possibly arise from the perusal, for every one at all enabled to compare a heathen country even with a nominally Christian one, cannot for a moment doubt that his own lot has been cast in a favoured land. He may not act up to his privileges, he may neglect to improve his talents, still he must acknowledge the goodness and mercy of God in causing him to differ from millions of his race. Strange that opposition should have been made to missionary exertions, that so much unconcern and apathy, if not opposition, should have been made. If we are sitting pleasantly under our own vine and fig-tree, woe be unto us if we suffer our fellow-sinners to feed on the grapes of Sodom, or to look for the choice fruit from the blasted and barren fig-tree, from which in vain the traveller may seek for refreshment. Ansgar, or Anscharius, a monk of Corbey, in Westphalia, accompanied by Aubert, a monk of noble birth, went to Sweden, A.D. 828, by the himself. "In the passage to Sweden," says Milner, "the two missionaries were met by pirates, who took the ship and all its effects. On this occasion Anscharius lost the presents he had obtained from the emperor, and forty volumes which he had collected for the use of his ministry. But his mind was still determined; and he and his partner having with difficulty got to land, they gave themselves up to the direction of Providence, and walked on foot a long way, now and then crossing some arms of the sea in boats. Such are the triumphs of Christian faith and love. They arrived at Berca, from the ruins of which Stockholm took its rise, though built at some distance from it. The king of Sweden received them favourably, and his council unanimously agreed to their preaching the gospel." On his return to Germany in 831 Louis conferred upon him the highest honours: he was made bishop of Hamburgh, and of the whole church in the north; in which appointment he was confirmed at Rome, by the pope. Hamburgh being destroyed (where he had resided for sixteer years) by the Normans, the church, monastery, and library burned, and having himself escaped with difficulty, he was made bishop of Bremen, where he remained eighteen years. He frequently travelled to Sweden, Denmark, and elsewhere to form new churches, and to establish more firmly the Christian faith. His whole life he devoted to this good work; darkened as his views may have been, he still testified a ready, nay, a burning zeal for the promulgation of what he conceived to be truth. He is highly spoken of by Milner, as a man of the most devoted zeal and piety, although a strong adherent to the church of Rome. He is said never to have commenced any work without commending himself to God in prayer; and as willing to lose and forsake all earthly things for the promulgation of the gospel. Не died A.D. 865. He had lived six years after the union of the dioceses of Hamburg and Bremen, and was succeeded by Rembert, his confidant, who wrote his life, and himself presided over the northern church twenty-three years. A dreadful famine, however, ravaged the kingdom, and the silly people imagined it was caused by the resentment of their former deities. They, consequently, endeavoured to persuade Olaus, the governor of the kingdom, to revert to their former pagan, abominable rites; and on his refusal to do so they put him to death. When Eric, surnamed the good, ascended the throne in 1141, Christianity had been strengthened in Sweden by the assistance of some English, who, at the request of the Swedish monarch, were sent thither by Ethelred, about the year 1001. These were Sigefrid, archdeacon of York, Eschil, Gunichild, Rudolf and Bernard. Eric is described as a wise man, and good clerk; he understood many tongues, was an exact dispenser of justice, and observer of God's law; a terror to thieves and pirates, whom he punished with cruel torments. This last statement, it must be confessed, if correct, leaves little doubt that he was not possessed of the true spirit of the gospel. Numerous monas teries were erected. In the seventh year of his reign he resolved to make a pilgrimage to Jerusalem, notwithstanding the expostulations of his subjects. At the gates of the cities through which he passed he was met by processions of monks, carrying relics esteemed holy, and the divine blessing was invoked on his enterprise. In the twelfth century the Swedes were instrumental in introducing Christianity into Finland, the inhabitants of which were extremely fierce and savage, and who made constant inroads into Swetien until, after many battles, they were, totally defeated by Eric IX., and were consequently reduced under the Swedish power. The Finlanders, much against their will, embraced the Christian religion. "The founder and ruler of this new church," says Mosheim, ". was Henry, archbishop of Upsal, who accompanied the victorious monarch in that bloody campaign. This prelate, whose zeal was not sufficiently tempered with the mild and gentle spirit of the religion he taught, treated the new converts with great severity, and was assassinated at last in a cruel manner, on account of the heavy penance he imposed upon a person of great authority, who had been guilty of manslaughter. This melancholy event procured Henry the honours of saintship and martyrdom, which were solemnly conferred upon him by pope Adrian IV.” AMERICAN EPISCOPACY*. BY BISHOP DOANE, Of New Jersey. I AM happy in being able to state that I am relieved from my apprehensions lest, after all his zealous devotion to the interests of the church in this region, the rev. Mr. Croes might feel himself obliged to leave it. The probability now is, that We shall retain his valuable services there. How the neglect to provide for the comfort of the clergy, which prevails so much throughout the and, can be reconciled even with the outward profession of Christianity, I cannot understand. A religion not from God could never be sustained through one generation by such indifference. Indeed, the priests of no idol system that I have ever heard of have had experience of such parsimony as they who minister at his altars, whose we all are, and to whom the silver and the gold belong. God forbid that there should ever be among us the temptation, much more the disposition, to "feed the flock of God" "for filthy lucre." But let piety, let charity, let common decency forbid that the shepherd be compelled to starve while the flock fare sumptuously every day." There are faithful ministers of Jesus Christ among us, who give their time and strength, their soul and bly, with all their powers and faculties," having first qualified themselves for the work of the ministry by an expensive education, for a less compensation than the labourer in the field reeives; who, when their strength shall be worn cat with toil, anxiety, and sorrow, must leave ir children to inherit the poverty which they ald but share with them in life. I do not mean to say that the lot of the clergy in this diocese is * From the "Journal of the Fifty-sixth Annual Convention, harder than the common fortune of their order; but I do mean to say that it is every where a beggarly inheritance-cruel to them as it is dishonourable to him who sends them. I do mean to say that common justice would require this day that the compensation of every parish minister in our whole church should be doubled at the least; and, until some better provision shall be made for those who spend and are spent in the care of souls, I will not cease, while I remain in this tabernacle, to raise my earnest and indignant protestation. Í take this occasion to say publicly, what I have always held in conversations with my respected brethren of the laity, that wherever it is possible and to a strong will there are few things that are impossible-it is on every account better that the salary of the clergy should be raised by rents assessed upon the pews than by annual subscriptions*. The money is procured more easily; the amount can be better ascertained beforehand; it has less the aspect of a personal favour. The system of subscriptions is most effectual in harassing the clergy with uncertainty, and in subjecting them to an undue dependence. Put the case to yourselves, my beloved brethren of the laity, that your recompense as physicians, or as lawyers, or as merchants, or as farmers, or as mechanics, were so paid; and think how you would bear it. Make your minister comfortable; make him feel that he is independent. Never tempt him to withhold the truth, lest his children starve by it. Never tempt him to discourage among you every application for that charity which is "twice blessed," lest his own living be so much diminished. Love him as a brother or a father; and so minister to his necessities, and them that are with him. Honour him as the messenger of God; and so dignify yourselves, and glorify our Lord. * * common But there are two other things which we must also do: we must attend more diligently to the religious education of our children, and we must provide more liberally for the maintenance of the ministry. The former duty is incumbent chiefly on Christian parents; the Christian ministry aiding, encouraging, and directing their exertions. The latter rests with the beloved laity in general. Let the ministry of reconciliation be duly regarded as God's ordinance for the saving of souls; let children be instructed, from the very first, to look to its life of toil and self-denial as the most acceptable service which man can yield to God; let Christian parents recognise the gift of God, as holy Hannah did, by lending of their children to the Lord; let no child be sent to any school which is not, to all intents and purposes, a seminary of the church, in which sound learning and good manners, based on the word of God, are crowned and sanctified by piety and prayer; let the pastors of the flock retain their hold upon the lambs, feeding them with food convenient for them, and gently guiding them, by precept, influence, and example, to the green pastures and still waters of a holy life-and there will be no want among us of Samuels and Timothys. We may rely with perfect certainty on the sure word of promise-"They that seek me early shall find me." The tender vine that is trailed to the pillars of the sanctuary, and has learned to twine itself about the holy altar of our God, will not turn lightly from the Those who are raising a crusade among us against pews should read and consider this.-ED. peacefulness of its still shelter to the rough winds and stormy weather of the world. It cannot be doubted that, to discharge our duty to the world and God, a ministry increased tenfold, an hundred-fold, a thousand-fold, is needed. The church cannot too soon contemplate her great duty, nor too zealously prepare for it. When the hearts of our young men, through the blessing of God upon domestic piety and the fidelity of pastors, shall be turned to the Lord, and prompt to answer the prophetic question, "Whom shall we send, and who will go for us?" "Here are we, send us"-there must be large provision for their preparation for the ministry. The priests' lips are to keep knowledge; but it must be first acquired. Instead of two or three starveling schools of the prophets, we need one at least in every diocese; and one, larger than all the rest, to train up missionaries for the world. 66 | 5 cents every week, would have contributed in one year a larger sum. Is this the rank and file of churchmen in New Jersey? Is this the maximum of individual contributions? Is it only after this measure that the Lord hath prospered you? Are you contented that, for the next year, he measure his blessings by the standard of your practice? Brethren, you are my constituents. You set me here to watch for souls. I am but your almoner; I can but apply your alms. You are my estate; I can draw only upon you. Shall I not draw, or will you permit my draught to be dishonoured? We need-imperiously need-in addition to all that is now called for in aid of feeble parishes, the entire support of at least two missionaries to travel through the diocese. There are places in abundance that desire our ministry; there are clergymen in abundance that desire to come among us. Tell me, brethren, I beseech you, tell me what I am to do. Nor is the church's duty done when men are educated for the ministry. Flesh and blood, though it be the preacher of the everlasting gospel, must still be clothed and fed. The labourer is not only worthy of his hire, but-now that miracles are ceased-must be dependent on it for his daily bread." The "gospel of the kingdom" must be sent to men; not wait till men send for it. Who sent for Jesus Christ from heaven? What human message called the apostle into Macedonia? How long before Athenian wisdom, or Corinthian fashion, or Ephesian wealth would have sent after Paul and Barnabas? The application to the gospel of the rule of political economy, which makes the demand and the supply reciprocal and equal, is most unphiloso-accurate knowledge of the gospel, his earnestness phical. Men do not want the gospel; they do not want its strict morality; they do not want its penetrating holiness; they do not want its free salvation. They think that they are rich and increased with goods, and have need of nothing; and do not know that they are wretched, and miserable, and poor, and blind, and naked. Before men know that they have need of Christ, he must be preached to them. "How shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent?" Our supply must precede and create the demand. The church, whose privilege it is to "preach the gospel to every creature," has also the privilege to "be at charges" for it. And it is a privilege: "It is more blessed to give than to receive." The highest happiness and most transcendent glory is his, who openeth his hand and filleth all things living with plenteousness. Next to his will be the happiness and glory of his spouse, the church h; when, roused to the dignity of her high calling, and supplied with riches as from a river, she too can open her hand, and satisfy the longings of every living soul. MINISTERIAL ENCOURAGEMENT. DURING the middle, and towards the close of the last century, Mr. Burnett, a clergyman, officiated at the church of Elland, a small town in a very populous district in Yorkshire. He was a man of considerable erudition, of great natural abilities, and of the most eminent and exemplary piety. His eloquence was distinguished rather by strength and point, than by copiousness or polish, but his lucid illustrations of the truth, his extensive and of appeal, and the energy with which he applied his subjects to the consciences of his hearers, rendered him pre-eminent among the preachers of his vicinity. Added to all this, his blameless life, his uncompromising integrity, his unwearied diligence, and his unhesitating attention to every call of duty and benevolence, secured for him the respect and affection of the inhabitants of the town and the surrounding country. The offerings of the church for the current year have amounted to 1,717 dollars. I am sincerely thankful for thus much; but the diocese needs more. If you could know the difficulty which I experience in providing, from this scanty pittance, for the wants of feeble parishes and suffering clergymen, I am persuaded you would set about the remedy in earnest. The largest amount received in any year has been about 1,800 dollars. Let it be observed and remembered, 700 persons, paying With these qualifications, and thus held in universal esteem, it was no wonder that his church should be constantly crowded with hearers, and that many of the neighbouring families, distinguished by their respectability and influence, should attend upon his ministry. Of several remarkable instances of usefulness which occurred during the life of this eminent and excellent man, the following is worthy of preservation. The concourse of persons who resorted to Elland church during Mr. Burnett's residence there, naturally excited the curiosity of the frivolous and the idle, vast numbers of whom were accustomed on the sabbath-day to throng the yard surrounding the edifice, for the purpose of gazing upon the people entering and returning from the church; and it was usually the case with the profligate youth of the neighbourhood, after making their remarks upon the congregation, to conclude the day in the wretched haunts of vulgar merriment and debauchery. There was a young man residing about two miles from Elland in comparatively humble life, whose vigour and vivacity had obtained for him some distinction among his companions, who were at the same time corrupted by his detestable and dangerous example. This young man had contracted a virulent animosity against Mr. Burnett, whom he was accustomed to abuse |